Numbers 14:17 — Word Study
WLCוְעַתָּ֕ה יִגְדַּל־ נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃
BSASo nowʻattâh [at this time, as you have spoken] I praynâʼ [beseech, humbly request] may the powerkôach [strength, might] of my LordʼĂdônây [Adonay, the sovereign God] be magnifiedgâdal▸ [greatly increased, made glorious] just asʼăsher You have declareddâbar■ [spoken, promised, saying]
| Greek | English | Parsing |
|---|---|---|
| וְעַתָּ֕ה | and therefore | Conjunction, adverb |
| יִגְדַּל־ | may it be great | Verb, Qal, imperfect third person masculine singular |
| נָ֖א | please | Particle |
| כֹּ֣חַ | [the] power of | Noun common, masculine singular construct |
| אֲדֹנָ֑י | [the] Lord | Noun proper |
| כַּאֲשֶׁ֥ר | just as | Preposition, particle |
| דִּבַּ֖רְתָּ | you have spoken | Verb, Piel, perfect second person masculine singular |
| לֵאמֹֽר׃ | saying | Preposition, verb qal infinitive construct common |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So now I pray, may the power of my Lord be magnified, just as You have declared: |
| KJV | And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, |
| ASV | And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying, |
| YLT | 'And now, let, I pray Thee, the power of my Lord be great, as Thou hast spoken, saying: |
| WEB | Now please let the power of the Lord be great, according as you have spoken, saying, |
| BBE | So now, may my prayer come before you, and let the power of the Lord be great, as you said: |
The translations agree on the rendering of יִגְדַּל־ as 'magnified.'
The sentence is structured around a main plea followed by a specific request and its justification.





6 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbגָּדַל
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Numbers 14:17
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Moses' Plea for God's Glorygenerated
Numbers 14:17 shows Moses pleading with God to magnify His power in response to the people's rebellion. This moment occurs after God expresses His anger towards the Israelites for their lack of faith, and Moses intercedes on their behalf, reminding God of His promises and character. The context emphasizes God's mercy even in the face of judgment, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Micah 3:8 | As for me, however, I am filled with power by the Spirit of the LORD, with justice and courage, to declare to Jacob his transgression and to Israel his sin. |
| 2 | Matthew 9:6–8 | But so that you may know that the Son of Man has authority on earth to forgive sins...” Then He said to the paralytic, “Get up, pick up your mat, and go home.” |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — יִגְדַּל־, yig.dal-generated
The verb גָּדַל (gadal) means to grow or become great. In this verse, it is in the imperfect tense, indicating an ongoing action — Moses is asking for God's power to be actively magnified.
This request highlights the importance of God's presence and strength in the lives of His people, particularly in times of need. The plea for God’s greatness underscores the relationship between divine power and human reliance.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses magnified to translate יִגְדַּל־.
Sentence Structuregenerated
The main verb is יִגְדַּל־, may it be great, which governs the entire request. The structure is straightforward, with a conjunction leading into the plea, followed by the subject and the clauses elaborating on God's power and the context of His promise.
The sentence flows from Moses' immediate request to the foundation of that request — God's previous declarations, linking the present plea with God's past actions.
Septuagint Backgroundgenerated
The Septuagint translates יִגְדַּל־ as ὑψωθήτω, which means 'let it be exalted.' This choice suggests a broader interpretation, emphasizing not just magnification but elevation in status or glory.
This reflects an understanding of God's power as not only great but also worthy of honor and exaltation among the people.
In plain words — the whole versegenerated
Numbers 14:17 shows Moses asking God to make His power great, just as He has promised. This request comes after God has expressed anger towards the Israelites for their lack of faith. Moses reminds God of His character and past promises, seeking mercy for the people.
Frequently Asked Questionsgenerated
Moses is requesting that God's strength and greatness be made evident to the people, especially in light of their rebellion.
Moses appeals to God's faithfulness and character, emphasizing that God's reputation is at stake in His dealings with Israel.
This verse illustrates God's willingness to show mercy and act powerfully, even when His people falter.
This phrase underscores the importance of God's promises and the expectation that He will act according to His word.
Reflection Questionsgenerated
- In what ways have I seen God's power magnified in my life?
- How can I remind others of God's promises when they face challenges?
- What does it mean for me to pray for God's greatness to be evident in my circumstances?
- How can I cultivate a deeper understanding of God's character as I read scripture?
Commentators on this verse — 6 expositors, verse by verse
Each of these wrote on Numbers 14:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd now, I beseech thee, let the power of Lord be great,.... That is, appear to be great; the power of God is great, not only mighty, but almighty; it knows no bounds, nothing is impossible with him,
Read John Gill on Numbers 14 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, Let the power of my Lord be great - be magnified.
Read Robert Jamieson on Numbers 14 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBe great, i.e. appear to be great, discover its greatness; a real verb put for a declarative, or the thing for the manifestation of the thing. And this may be understood either, 1. Of God’ s power in preserving the people, and carrying them on into Canaan, which sense may seem to be favoured by the foregoing verse, where the Egyptians deny that God had power to do so. And according to that sense he adds the following words, not as an explication of this power, but as an argument to move him to show forth his power for his people notwithstanding their sins, according as, or rather because, (as the Hebrew word is oft rendered,) he had spoken, saying, &c., and so he should maintain the honour…
Read Matthew Poole on Numbers 14 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsNumbers 14:17 And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,Ver. 17. Let the power of my Lord be great.] In multiplying pardons, in passing by the many and bony, or "mighty sins of" this people, such sins as none else could or would pardon: "For who is a God like unto thee, that pardoneth such iniquity?" &c. Hebricians have observed, that in the word jidgal here used in the original text, there is a great jod, which in numbering is ten, to show, that if the people should murmur ten times more against God than they had done, yet out of tender respect to his own great name, which would otherwise be basely blasphemed, he should pardon and…
Read John Trapp on Numbers 14 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17, 18) And now, I beseech thee, let the power of my Lord be great.—The word Lord in Numbers 14:17 should not be printed in large capitals in this place, as in the Authorised Version of 1611, inasmuch as it is the rendering of Adonai, not of Jehovah, as in Numbers 14:18. Moses here employs a second argument, founded on the revelation of God’s name (i.e., His nature), as made to him on Mount Sinai (Exodus 34:6-7), the substance of which he here recites in the same terms.
Read Charles John Ellicott on Numbers 14 →
CambridgeThe Cambridge Bible for Schools and Colleges17. let the power of my Lord be great] The title Adonai is employed, not (as in Numbers 14:16; Numbers 14:18) the personal name Jehovah. according as thou hast spoken] i.e. in Exodus 34:6-7, which is here slightly abbreviated. Moses means that the divine power can shew itself in Jehovah’s ability to pardon and punish according to His supreme will.
Read Cambridge on Numbers 14 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
So now I pray, may the power of my Lord be magnified, just as You have declared:
Now please let the power of the Lord be great, according as you have spoken, saying,
So now I pray, may the power of my Lord be magnified, just as You have declared:
So now, let the power of my Lord be great, just as you have said,
Tyndale line
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,
And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying,
And now, I pray thee, let the power of the Lord be great, according as thou hast spoken, saying,
And now, I beseech thee, let the power of my LORD be great, according as thou hast spoken, saying,
And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying,
Strictly literal
And now, I beseech thee, let the power of the Lord be great, according as thou hast spoken, saying,
'And now, let, I pray Thee, the power of my Lord be great, as Thou hast spoken, saying:
And now, please let the power of my Lord be great, as You have spoken, saying,
And now, I beseech thee, let the greatness of the power of the Lord be made manifest, as thou hast spoken, saying,
Now, I beg you, use your great power. For you have said,
From the Latin
Let their the strength of the Lord be magnified, as thou hast sworn, saying:
Simplified
Now, Lord, please demonstrate the extent of your power just as you have said:
So now, may my prayer come before you, and let the power of the Lord be great, as you said:
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text is supported by the Samaritan Pentateuch, which agrees word for word: 'ועתה יגדל נא כח אדני כאשׁר דברת לאמר'. The Septuagint matches 5 of the 8 words from the Hebrew, but its word order and articles differ.
וְעַתָּ֕ה יִגְדַּל־ נָ֖א כֹּ֣חַ אֲדֹנָ֑י כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ לֵאמֹֽר׃
5 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ועתה יגדל נא כח אדני כאשׁר דברת לאמר
Agrees with the Masoretic Text here, word for word.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Numbers 14:17
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
עַתָּ֫ה (attah) is an adverb of time meaning 'now.' It can also function as a conjunction or expletive, indicating immediacy or a current moment. The word is derived from a related term, עַת (att), and is used in various contexts to denote the present time.
עַתָּ֫ה 435, עָ֑֫תָּה, adv. of time, now
base
H6258 עַתָּ֫ה, עָ֑֫תָּה of time, now
6258 `attah at-taw'
from 6256; at this time, whether adverb, conjunction or
expletive:--henceforth, now, straightway, this time, whereas.
see HEBREW for 06256
עַתָּ֫ה (at.tah) — now.
1) now
1a) now
1b) in phrases
Conj | Adv — Conjunction · adverbHC/D
גָּדַל (gadal) is a Hebrew verb meaning to grow up or become great. It encompasses a range of meanings including to magnify, promote, and make powerful. The word has various forms, such as Qal, Piel, and Hiphil, indicating different nuances of growth and greatness. Notably, it can also imply self-magnification.
גָּדַל 115 vb. grow up, become great
Qal
grow up
become great
to be magnified
Pi.
cause to grow
make great, powerful
magnify
Pu. brought up
Hiph.
make great
magnify
do great things
Hithp. I will magnify myself
base
H1431 גָּדַל grow up, become great .. grow up
. become great
. to be magnified
. . cause to grow
. make great, powerful
. magnify
. brought up
. . make great
. magnify
. do great things
. I will magnify myself
1431 gadal gaw-dal'
a primitive root; properly, to twist (compare 1434), i.e. to
be (causatively make) large (in various senses, as in body,
mind, estate or honor, also in pride):--advance, boast, bring
up, exceed, excellent, be(-come, do, give, make, wax),
great(-er, come to...estate, + things), grow(up),increase,
lift up, magnify(-ifical), be much set by, nourish (up), pass,
promote, proudly (spoken), tower.
see HEBREW for 01434
גָּדַל (ga.dal) — to magnify.
1) to grow, become great or important, promote, make powerful, praise, magnify, do great things
1a) (Qal)
1a1) to grow up
1a2) to become great
1a3) to be magnified
1b) (Piel)
1b1) to cause to grow
1b2) to make great, powerful
1b3) to magnify
1c) (Pual) to be brought up
1d) (Hiphil)
1d1) to make great
1d2) to magnify
1d3) to do great things
1e) (Hithpael) to magnify oneself
V-Qal-Juss-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
נָא (na') is a Hebrew particle used primarily for entreaty or exhortation, meaning 'I pray,' 'now,' or 'please.' It often appears attached to verbs in the imperative or future forms, and can also modify interjections, adverbs, or conjunctions. The entries consistently emphasize its role in expressing a plea or request.
נָא part. of entreaty or exhortation, I (we) pray, now (enclitic)
base
H4994 נָא I (we) pray, now (enclitic)
4994 na' naw
a primitive particle of incitement and entreaty, which may
usually be rendered: "I pray," "now," or "then"; added mostly
to verbs (in the Imperative or Future), or to interjections,
occasionally to an adverb or conjunction:--I beseech (pray)
thee (you), go to, now, oh.
נָא (na) — please.
1) I (we) pray, now, please
1a) used in entreaty or exhortation
Part — ParticleHTj
כֹּחַ (koach) refers to both a small reptile, likely a type of lizard, and the concepts of strength and power. The entries highlight its use in contexts of human and divine strength, as well as its association with wealth and capacity. Notably, it appears in Leviticus 11:30 regarding unclean animals.
כֹּחַ n.[m.] a small reptile, prob. a kind of lizard, in list of unclean creeping things Lv 11:30; chameleon
ref
כֹּחַ and כּוֹחַ n.m. strength, power
base
H3581a כֹּחַ a small reptile, prob. a kind of lizard, in list of unclean creeping things; chameleon H3581b כֹּחַ and כּוֹחַ strength, power
3581 koach ko'-akh
or (Dan. 11:6) kowach {ko'-akh}; from an unused root meaning
to be firm; vigor, literally (force, in a good or a bad sense)
or figuratively (capacity, means, produce); also (from its
hardiness) a large lizard: -ability, able, chameleon, force,
fruits, might, power(-ful), strength, substance, wealth.
כֹּחַ (ko.ach) — reptile.
1) a small reptile, probably a kind of lizard, which is unclean
1a) perhaps an extinct animal, exact meaning is unknown
כֹּחַ (ko.ach) — strength.
1) strength, power, might
1a) human strength
1b) strength (of angels)
1c) power (of God)
1d) strength (of animals)
1e) strength, produce, wealth (of soil)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֲדֹנָי (Adonay) means 'Lord' and is an emphatic form of another Hebrew word for lord. It is used specifically as a title for God, often in place of Yahweh to show reverence. Variations include אֲדֹנִי and אֲדֹנַי, which help distinguish divine from human references.
אָדוֹן n.m. lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
base
H136 אָדוֹן lord (אֲדֹנִי, אֲדֹנַי, אֲדֹנָי are variations of Mass. pointing to distinguish divine reference fr. human. Pl., with few exc. an intens. pl. of rank; word takes sf. as pl. in all other pers.; so doubtless here. Orig. reading prob. in all cases אֲדֹנַי; אֲדֹנִי now found in J 51 t.)
136 'Adonay ad-o-noy'
am emphatic form of 113; the Lord (used as a proper name of
God only):--(my) Lord.
see HEBREW for 0113
אֲדֹנָי (a.do.nai) — Lord.
Lord - a title, spoken in place of Yahweh in Jewish display of reverence
Another name of ye.ho.vah (יהוה "LORD" H3068G)
N-mp | Suff — Noun properHNpt
Lord
There are various Hebrew and Greek words so rendered.
(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form “Jehovah” is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.
(2.) Heb. ‘adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).
The old plural form of this Hebrew word is ’adonai. From a superstitious reverence for the name “Jehovah,” the Jews, in reading their Scriptures, whenever that name…
[GOD]
This name belongs to God by preeminence; and in this sense ought never to be given to any creature. Jesus Christ, as the Messiah, the Son of God, and equal with the Father, is often called Lord in Scripture, especially in the writing of Paul. The word LORD, in the English Bible, when printed in small capitals, stands always for JEHOVAH in the Hebrew. See JEHOVAH.
The Hebrew word אֲשֶׁר (*asher*) is a relative pronoun that can mean 'who,' 'which,' or 'that.' It serves various grammatical functions, including as an adverb or conjunction, indicating relationships between clauses, places, or conditions. Variants like בַאֲשֶׁר (*ba-asher*), מֵאֲשֶׁר (*me-asher*), and כַּאֲשֶׁר (*ka-asher*) expand its usage to specific contexts such as location, causation, and time.
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
base
בַאֲשֶׁר
in (that) which
adv. in (the place) where
conj. in that, inasmuch as
on account of whom?
base
מֵאֲשֶׁר
from (or than) that which
adv. from (the place) where
conj. from (the fact) that …, since
base
כַּאֲשֶׁר conj. according as, as, when
according to that which, according as, as
with a causal force, in so far as, since
with a temporal force, when
base
H834a אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause. H834b בַאֲשֶׁר . in (that) which
. adv. in (the place) where
. conj. in that, inasmuch as
. on account of whom?
H834c מֵאֲשֶׁר . from (or than) that which
. adv. from (the place) where
. conj. from (the fact) that …, since
H834d כַּאֲשֶׁר conj. according as, as, when . according to that which, according as, as
. with a causal force, in so far as, since
. with a temporal force, when
834 'aher ash-er'
a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction)
when, where, how, because, in order that, etc.:--X after, X
alike, as (soon as), because, X every, for, + forasmuch, +
from whence, + how(-soever), X if, (so) that ((thing) which,
wherein), X though, + until, + whatsoever, when, where
(+ -as, -in, -of, -on, -soever, -with), which, whilst, +
whither(- soever), who(-m, -soever, -se). As it is
indeclinable, it is often accompanied by the personal pronoun
expletively, used to show the connection.
אֲשֶׁר (a.sher) — which.
A: 1) (relative part.)
1a) which, who
1b) that which
2) (conj)
2a) that (in obj clause)
2b) when
2c) since
2d) as
2e) conditional if
B: Beth+ 1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
C: Mem+ 1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
D: Kaph+
1) (conj.), according as, as, when
1a) according to that which, according as, as
1b) with a causal force: in so far as, since
1c) with a temporal force: when
בַאֲשֶׁר (ba.a.sher) — in which.
1) in (that) which
2) (adv)
2a) where
3) (conj)
3a) in that, inasmuch as
3b) on account of
מֵאֲשֶׁר (me.a.sher) — whence.
1) from (or than) that which
2) from (the place) where
3) from (the fact) that, since
כַּאֲשֶׁר (ka.a.sher) — as which.
conj
1) according as, as, when
1a) according to that which, according as, as
Prep | Rel — Preposition · particleHR/Tr
az: Conj. and adverb (usually Greek hos hosper, kathos), designating:
(1) Likeness: (a) between nouns (Ge 3:5; Jud 6:5; Php 2:8; Heb 11:27,29); (b) between verbs (Lu 6:36; Joh 5:30; 1Co 10:7); (c) between adjectives (1Co 15:48).
(2) Limitation (with respect to a particular aspect or relation) (1Pe 4:15,16).
דָבַר (dabar) is a Hebrew verb primarily meaning 'to speak.' It encompasses a range of actions including declaring, commanding, and conversing. The root suggests a figurative use of words, with some entries noting a rare destructive sense of subduing. Various forms of the verb indicate different nuances, such as speaking with one another or making promises.
[דָבַר] 1142 vb. speak (original mng. dub.)
Qal speak
Niph. reciprocal sense, speak with one another, talk
Pi. speak
Pu. in the day when she may be spoken for
Hithp. speaking this word
Hiph. either leads subject, or puts to flight, fig. for subdues
base
H1696 דָבַר speak (original mng. dub.)
1696 dabar daw-bar'
a primitive root; perhaps properly, to arrange; but used
figuratively (of words), to speak; rarely (in a destructive
sense) to subdue:--answer, appoint, bid, command, commune,
declare, destroy, give, name, promise, pronounce, rehearse,
say, speak, be spokesman, subdue, talk, teach, tell, think,
use (entreaties), utter, X well, X work.
דָבַר (da.var) — to speak: speak.
: speak/tell/command
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: subdue.
: subdue
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
1f) (Hiphil) to lead away, put to flight
דָבַר (da.var) — to speak: promise.
: promise/declare
1) to speak, declare, converse, command, promise, warn, threaten, sing
1a) (Qal) to speak
1b) (Niphal) to speak with one another, talk
1c) (Piel)
1c1) to speak
1c2) to promise
1d) (Pual) to be spoken
1e) (Hithpael) to speak
V-Piel-Perf-2ms — Verb · Piel · perfect second person masculine singularHVpp2ms
אָמַר (amar) is a Hebrew verb meaning 'to say' or 'to utter,' with a broad range of uses including to promise, command, or even boast. It appears in various forms, such as in the Qal (to say), Niphal (to be told), and Hiphil (to avow). The entries highlight its versatility in both spoken and internal contexts, though no specific verse is noted.
אָמַר 5287 vb. utter, say
Qal
Say
Say in the heart (= think)
Promise
Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
base
H559 אָמַר utter, say .. Say
. Say in the heart (= think)
. Promise
. Command (esp. late)
. be said, told
. avow, avouch (lit. cause to declare)
. act proudly, boast
559 'amar aw-mar'
a primitive root; to say (used with great
latitude):--answer, appoint, avouch, bid, boast self, call,
certify, challenge, charge, + (at the, give) command(-ment),
commune, consider, declare, demand, X desire, determine, X
expressly, X indeed, X intend, name, X plainly, promise,
publish, report, require, say, speak (against, of), X still, X
suppose, talk, tell, term, X that is, X think, use (speech),
utter, X verily, X yet.
אָמַר (a.mar) — to say.
1) to say, speak, utter
1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend
1b) (Niphal) to be told, to be said, to be called
1c) (Hithpael) to boast, to act proudly
1d) (Hiphil) to avow, to avouch
Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
HR/Vqcc — Preposition · verb qal infinitive construct commonHR/Vqcc
